妙法蓮華經文句 10.73

10.73

文為二，初、付囑，次、時眾歡喜。初為三：一、如來付囑，二、菩薩領受，三、事畢唱散。初又三：一、正付，二、釋付，三、誡付。正付者，佛以一權智善巧之手，摩三千三百那由他國土側塞虛空諸菩薩實智之頂。如來授道化他故，名權智手也；菩薩自行受道故，名實智頂也。若申手摩頂，即身付囑也。權智臨實智，即意付囑也。「而作是言」者，即口付囑也。文有四悉檀意，「我於無量劫修是難得之法」者，此從前佛受學，今以付爾，爾當授彼，三世繼嗣，即世界悉檀也。「一心流布」，即為人悉檀也。「廣令增」者，即對治悉檀也。「益」者，即第一義悉檀也。「所以者何」下，釋付也。「有大慈悲」者，如來室也；「無諸慳悋」者，如來衣也；「亦無所畏」者，如來座也。「佛之智慧」者，一切智也；「如來智慧」者，道種智也；「自然智慧」者，一切種智也。於如來室中，能施眾生三種智慧，乃至座中亦復如是，如是施主故無慳悋、故無所畏，汝等當學如來此法，是名釋出佛意而付囑之。從「於未來世」下是誡付者，若根深智利直說佛慧，若不堪者，於餘深法中示教利喜。佛慧是深而非餘，六方便是餘而非深，別教次第是餘亦是深，汝能以餘深，助申佛慧者，即善巧報佛之恩，是名誡付囑也。

The text consists of two parts: first, the entrustment; second, the rejoicing of the assembly at that time. The first has three parts: 1. the Tathāgata's entrustment; 2. the bodhisattvas' reception; 3. the conclusion of the matter and proclamation of dismissal. The first also has three parts: 1. the primary entrustment; 2. explaining the entrustment; 3. admonitory entrustment. In the primary entrustment, with one hand of expedient wisdom and skill, the Buddha stroked the crowns of real wisdom of the bodhisattvas who crowded the empty space of three thousand three hundred nayutas of lands. Because the Tathāgata confers the Way to convert others, it is called the hand of expedient wisdom; because the bodhisattvas receive the Way for their own practice, they are called the crowns of real wisdom. Extending the hand and stroking the crown is physical entrustment; expedient wisdom overseeing real wisdom is mental entrustment; "and made this statement" is verbal entrustment. The text contains the intentions of the four siddhāntas: "Throughout immeasurable kalpas I cultivated this rarely encountered Dharma" means having received and learned this from previous Buddhas, I now entrust it to you, and you must confer it to others; continuing the succession through the three times is the worldly siddhānta. "Wholeheartedly propagate it" is the individual adaptation siddhānta. "Broadly causing it to increase" is the counteractive siddhānta. "And benefit" is the paramārtha siddhānta. From "Why is this?" downward explains the entrustment: "possessing great compassion" is the Tathāgata's room; "free from all stinginess" is the Tathāgata's robe; "and having no fear" is the Tathāgata's seat. "The Buddha's wisdom" is the knowledge of all phenomena (sarvajñatā); "the Tathāgata's wisdom" is the knowledge of the paths (mārgajñatā); "the spontaneous wisdom" is the all-aspect knowledge (sarvākārajñatā). Within the Tathāgata's room, being able to bestow the three kinds of wisdom upon sentient beings, and likewise within the seat—as such a donor, being free from stinginess and without fear, you should study this Dharma of the Tathāgata; this is called explaining the Buddha's intention to entrust it. From "In future worlds" downward is the admonitory entrustment: if their faculties are deep and wisdom sharp, directly speak the Buddha's wisdom; if they cannot bear it, instruct, benefit, and gladden them with other profound dharmas. The Buddha's wisdom is profound and not "other"; the six expedients are "other" and not profound; the stages of the distinctive teaching are both "other" and profound. If you can assist in expounding the Buddha's wisdom by means of other profound [teachings], that is skillfully repaying the Buddha's grace; this is called the admonitory entrustment.